大華嚴經略策 1.47

1.47

第四十、教起源由。問：諸佛設教各有源由，以何因緣《華嚴》教起？答：因緣無量，略有其十：一謂法爾常規」，如大王路，千聖同轍故。二酬昔行願，昔發大願救度一切，非此法門無能救故。三遂通物感，凡厥生靈皆含佛智，若無有感佛應不生，下有澄潭方落月影，機宜叩聖應彼說經故。四明示真門，謂不識寶玉不得其用，不知妙法安可求之？五開物性源，以諸眾生性含智海識洞真空，衣蔽明珠、室埋寶藏，但妄隨境變、體逐相遷，鼓擊真源浩蕩無際，今令知心合體達本忘情，瑩模內之金容、剖塵中之經卷，使少作功力疾至菩提，故談斯經以為顯示。六宣說勝行，謂行布圓融。七令知地位，亦具二種，竝如前說。八彰果德莊嚴，謂依正二果，依報如華藏世界，正報如上十身。九示其終歸令歸法界，法界之義亦如前說。十廣利今後，令一披讀終獲菩提，暫少聽聞成金剛種。謹對。

Fortieth: The origin of the teaching's arising. Question: The teachings established by all buddhas each have an origin; due to what causes and conditions did the Avataṃsaka teaching arise? Answer: The causes and conditions are limitless, but there are briefly ten: First, it is the natural, constant rule, like a great king's road where a thousand sages follow the same tracks. Second, to requite past practices and vows: having made great vows in the past to rescue and cross over all beings, without this Dharma gate none could be rescued. Third, to respond to the resonance of beings: all sentient beings contain buddha-wisdom; if there were no resonance, the Buddha's response would not arise—only when there is a clear pool below does the moon's reflection fall; because beings' capacities prompt the sage, he responds to them by speaking the sūtra. Fourth, to clearly show the true gate: without recognizing jade, one cannot obtain its use; without knowing the wondrous Dharma, how could one seek it? Fifth, to open the source of beings' nature: because the nature of all sentient beings contains an ocean of wisdom and their consciousness penetrates true emptiness, yet a bright pearl is concealed in their clothing and a treasure hoard is buried in their house; but falsely following objects they change, and their essence pursues marks and shifts, stirring the true source boundlessly and rampantly. Now, to make them know the mind, unite with the essence, reach the root, and forget emotional attachments, polishing the golden visage within the mold and breaking open the sūtra scroll within the dust mote, so that with little effort they swiftly reach bodhi—therefore he spoke this sūtra to reveal it. Sixth, to proclaim supreme practice: sequential arrangement and perfect interfusion. Seventh, to make known the stages of position: these also possess two types, both as explained before. Eighth, to manifest the adornment of fruit virtues: the two fruits of environment and person—the environmental retribution is like the Padmagarbha world, and the personal retribution is like the ten bodies above. Ninth, to show their ultimate destination, causing them to return to the dharmadhātu; the meaning of the dharmadhātu is also as explained before. Tenth, to widely benefit present and future, causing those who open and read it once ultimately to obtain bodhi, and those who briefly hear a little of it to form a vajra seed. Respectfully answered.